ISLAMIC WORLDVIEW

1. ISLAMIC WORLDVIEW UNGS 2030

2. ISLAMIC AWAKENING BETWEEN REJECTION AND EXTREMISM • Definition • Defects of Religious Extremism • The Concept of Religious Extremism • Manifestations of Extremism • Causes of Extremism • Toward a Remedy for Extremisim • Several Relevant and Important Points in the Ethics of Da'wah Based on al-Qaradhawi’s view on Book “Islamic Awakening between rejection and extremism/ Baina al-Juhud wa al-Tatarruf”.

3. Definition • Literally, extremism means being situated at the farthest possible point from the center. • Figuratively, it indicates a similar remoteness in religion and thought, as well as behavior. • One of the main consequences of extremism is exposure to danger and insecurity

4. Islam, therefore, recommends moderation and balance in everything: in belief, ibadah, conduct, and legislation. • This is the straightforward path that Allah (SWT) calls al Sirat al mustaqim, one distinct from all the others which are followed by those who earn Allah's anger and those who go astray.

5. Moderation, or balance, is not only a general characteristic of Islam, it is a fundamental landmark. The Qur'an says: “Thus have we made of you an Ummah justly balanced, that you might be witnesses over the nations, and the Messenger a witness over yourselves”

6. As such, the Muslim Ummah is a nation of justice and moderation; it witnesses every deviation from the 'straightforward path' in this life and in the hereafter. • Islamic texts call upon Muslims to excerise moderation and to reject and oppose all kinds of extremism: ghuluw (excessiveness), tanattu' (trangressing; meticulous religiosity) and tashdid (strictness; austerity).

7. A close examination of such texts shows that Islam emphatically warns against, and discourages, ghuluw. • Beware of excessiveness in religion. • “[People] before you have perished as a result of [such] excessiveness” • The people referred to above are the people of other religions, especially Ahl al Kitab [the People of the Book]; Jews and Christians and mainly the Christians. • The Qur'an addresses these people: Say: O People of the Book! Exceed not in your religion the bounds [of what is proper], trespassing beyond the truth, nor follow the vain desires of people who went wrong in times gone by who misled many, and strayed [themselves] from the even Way".

8. "Ruined were those who indulged in tanattu'" And he [the Prophet (SAW)] repeated this thrice. • Imam al Nawawi said that the people referred to here, "those indulging in tanattu:" i.e., those who go beyond the limit in their utterance as well as in their action

9. The Prophet (SAW) used to say: "Do not overburden yourselves, lest you perish. People [before you] overburdened themselves and perished. Their remains are found in hermitages and monasteries

10. Islam considers the whole earth a field for religious practice; or the very business of religion. • Islam also considers work a form of ibadah and a jihad' when one's intention is genuinely committed to the service of Allah (SWT). • As a result, Islam neither approves of the pursuit of spirituality at the expense of materialism nor of the tendency to "purify the soul" by neglecting and punishing the body, which other religions and philosophies prescribe and advocate

11. "Our Lord! Give us good in this world and good in the hereafter", as well as in the following hadith "O, Allah, set right for me my religion which is the safeguard of my affairs; and set right for me the affairs of my [life in this] world wherein is my living; and set right for me my hereafter on which depends my afterlife; and make life for me [a source] of abundance for every good and make my death a source of comfort for me protecting me against every evil;" and: "Your body has a right over you."'

12. Moreover, the Qur'an disapproves of and rejects the tendency to prohibit tayyibat and beautification zinah', which Allah taala has provided for his servants. In a verse revealed in Makkah, Allah (SWT) says: O Children of Adam! Wear your beautiful apparel at every time and place of prayer. Eat and drink, but waste not by excess, for Allah loves not those who waste. Say: who has forbidden the beautiful gifts of Allah which He has produced for His servants, and the things clean and pure which He has provided for sustenance?

13. In another surah, revealed in Madinah, Allah (SWT) addresses the believers in the same way: O you who believe! Make not unlawful the good things which Allah has made lawful for you. But commit no excess, for Allah does not like those given.to excess. Eat of the things which Allah has provided you, lawful and good, but fear Allah, in Whom you believe. • These ayat explain to the believers the true Islamic way of enjoying tayyibat and of resisting the excessiveness found in other religions. • It is reported that the situational context for the revelation of these two ayat was when a group of the Prophet's companions decided to castrate themselves and to roam the land like monks.

14. Defects of Religious Extremism • All these warnings against extremism and excessiveness are necessary because of the serious defects inherent in such tendencies. • The first defect is that excessiveness is too disagreeable for ordinary human nature to endure or tolerate. Even if a few human beings could put up with excessiveness for a short time, the majority would not be able to do so. Allah's legislation addresses the whole of humanity, not a special group who may have a unique capacity for endurance. • This is why the Prophet (SAW) was once angry with his eminent companion Mu'adh, because the latter led the people one day in salah and so prolonged it that one of the people went to the Prophet and complained. The Prophet (SAW) said to Mu'adh: "O Mu'adh! Are you putting the people on trial?" and repeated it thrice.

15. Furthermore, when the Prophet (SAW) sent Mu'adh and Abu Musa to the Yemen, he gave them the following advice: "Facilitate [matters to people] and do not make [things] difficult. Give good tidings and do not put off [people]. Obey one another and do not differ [amongst yourselves]. • Umar ibn al Khattab (RA) also emphasized this by saying: "Do not make Allah hateful to His servants by leading people in salah and so prolonging it that they come to hate what they are doing."

16. The second defect is that excessiveness is short-lived. Since man's capacity for endurance and perseverance is naturally limited, and since man can easily become bored, he can not endure any excessive practice for long. • Even if he puts up with it for a while he will soon be overcome by fatigue, physically and spiritually, and will eventually give up even the little he can naturally do, or he may even take a different course altogether substituting excessiveness with complete negligence and laxity. • I have often met people who were known for their strictness and extremism; then I lost contact with them for a while. When I inquired about them after a period of time, I found out that they had either deviated and taken the opposite extreme, or had, at least, lagged behind like the "hasty one" referred to in the following hadith: He [the hasty one] neither covers the desired distance nor spares the back [of his means of transport]."

17. How superb is the Prophet's advice to all Muslims not to overburden themselves in 'ibadah and to be moderate so that they may not be overcome by fatigue and finally fail to continue. • He said: "Religion is very easy, and whoever overburdens himself will not be able to continue in that way. Be right [without excessiveness or negligence], near [perfection], and have good tidings [in being rewarded for your deeds].

18. The third defect is that excessive practice jeopardizes other rights and obligations. A sage once said in this respect: "Every extravagance is somehow bound to be associated with a lost right." • When the Prophet (SAW) knew that 'Abd Allah ibn 'Umar was so absorbed in 'ibadah that he even neglected his duty toward his wife, he said to him: "O 'Abd Allah! Have I not been correctly informed that you do siyam daily and offer 'ibadah throughout the night?" 'Abd Allah replied, "Yes, O Messenger of Allah!" The Prophet (SAW) then said: "Don't do that, but do siyam and then break your siyam, offer 'ibadah during the night but also sleep. Your body has a right on you, your wife has a right on you, and your guest has a right on you..."

19. The Concept of Religious Extremism • A correct expose and definition of-and an insight into-extremism is the first step toward outlining the remedy. There is no value for any judgment or exposition not based on genuine Islamic concepts and the Shari'ah, but on mere personal opinions of individuals. • The Qur'an says in this respect: "If you differ on anything among yourselves, refer it to Allah and His Messenger, if you do believe in Allah and the Last Day".

20. Throughout the history of the Ummah there has always been an ijma Referring differences between Muslims to Allah (SWT) and to His Messenger means referring them to His Book, the Qur'an, and to the Sunnah of the Prophet (SAW). • Without such authentication based on Shariah, the Muslim youth-who are accused of "extremism" will never pay any attention to the fatawa of this or that Muslim scholar, and will deny and refuse to accept such accusation. • Furthermore, they will themselves accuse others of ignorance and of falsification.

21. It is reported that al Imam Muhammad ibn Idris al Shafi was accused of being a rafidi. Outraged by such a cheap accusation, he defiantly read a verse of poetry which is paraphrased as follows: • "If love for all ahl al bayt' is rejectionism, let the humans and the jinn bear witness that I am a rejectionist "

22. A present-day Muslim daiyah said, on hearing that he had been branded a reactionary: "If adherence to the Qur'an and Sunnah is reactionism, I wish to live, die, and resurrected as a reactionary."

23. In fact it is very important to define accurately such common terms as "reactionism:'" rigidity "'extremism" "bigotry 'etc., so that they may not constitute ambiguous concepts which can be hurled randomly by one group of people against another, or be interpreted differently by various intellectual and social forces whether on the extreme right or left. • Failure to define and comprehend "religious extremism" and to leave the issue to the whimsical desires of people will lead to discord among Muslims. The Qur'an says: • If the Truth had been in accord with their desires, truly the heavens and the earth and all the beings therein would have been in confusion and corruption!.

24. two important observations. • First: The degree of a person's piety as well as that of the society in which he lives affect his judgment of others as far as extremism, moderation, and laxity are concerned. • A religious society usually produces a person sensitively aversive to any deviation or negligence, however slight it may be. Judging by the criteria of his own practice and background, such a person would be surprised to find that there are Muslims who do not offer 'ibadah during the night or practice siyam. This is historically obvious. • When examining the deeds and practices of people, the nearer one gets to the time of the Prophet (.SAW), his companions and the Tabiun the less worthy seem the deeds and practices of the pious among the later generations. Hence the gist of the saying: "`The merits of those nearest to Allah are but the demerits of the righteous."

25. This reminds one of what Anas ibn Malik (RA) used to tell the Tabiun of his contemporaries, "You do things you consider trifling. But during the time of the Prophet (SAW) these same actions were seen as mortal sins."

26. On the other hand, a person whose knowledge of and commitment to Islam is little, or who has been brought up in an environment which practices what Allah (SWT) has forbidden and neglects Shariah, will certainly consider even minimal adherence to Islam a kind of extremism. • Such a person-who quite often feigns godliness-would not only question and criticize, but would even deny the validity of a certain practice. • He would also accuse those who are committed to Islam, and initiate arguments on what is haram and what is halal. His attitude would, of course, depend on his distance from the fundamentals of Islam.

27. Some Muslims-those who are influenced by alien ideologies and practices-consider adherence to clear-cut Islamic teachings concerning eating, drinking, beautification, or the call for the application of Shariah and the establishment of an Islamic state as manifestations of "religious extremism." • For such a person, a young Muslim with a beard or a young girl wearing hijab are both extremists! Even the commanding of the common good and the prohibition of evil are regarded as forms of extremisim and interference with personal freedom.

28. Although a basis of faith in Islam is to believe that our religion is right and that those who do not believe in it are wrong, there are Muslims who object to considering those who take a religion other than Islam 'as kuffar, considering this as extremism and bigotry. • This is an issue upon which we must never compromise.

29. Second: It is unfair to accuse a person of "religious extremism" simply because he has adopted a "hard-line" juristic opinion of certain fuqaha. • If a person is convinced that his opinion is right and that he is bound by it according to Shariah, he is free to do so even if others think that the juristic evidence is weak. • He is only responsible for what he thinks and believes even if, in so doing, he overburdens himself, especially since he is not content with only limiting himself to the categorical obligations required of him but seeks Allah's pleasure through supererogatory performances.

30. People naturally differ on these matters. Some take things easy and facilitate matters, others do not. This is also true of the Prophet's companions. • Ibn 'Abbas, for instance, facilitated religious matters, while Ibn 'Umar was strict. In view of all this, it would be enough for a Muslim to support his conviction with evidence from one of the Islamic madhahib, or with a reliable ijtihad, based on sound evidence from the Qur'an or Sunnah. • Therefore, should a person be labeled an extremist because he adopts a law derived by one of the four great jurists of Islam -al Shafi', Abu Hanifah, Malik, and Ahmad ibn Hanbal-and commits himself to it because he differs from that which various scholarsespecially the contemporary-expound? Do we have any right to suppress another person's choice of ijtihad, especially if it relates only to his personal life and behavior?

31. Manifestations of Extremism • The first indications of exttemism include bigotry and intolerance, which make a person obstinately devoted to his own opinions and prejudices, as well as rigidity, which deprives him of clarity of vision regarding the interests of other human beings, the purposes of Shariah, or the circumstances of the age. • Such a person does not allow any opportunity for dialogue with others so that he may compare his opinion with theirs, and chooses to follow what appears to him most sound.

32. We equally condemn this person's attempt to suppress and discard the opinions of others, just as we condemn the similar attitude of his accusers and opponents. • Indeed, we emphatically condemn his attitude if he claims that he alone is right and everybody else is wrong, accusing those who have different ideas and opinions of ignorance and self-interest, and those with different behaviour of disobedience and fisq as if he were an infallible prophet and his words were divinely revealed. • This attitude contradicts the consensus of the Ummah, that what every person says can be totally or partly accepted or rejected, except, of course, the ahadith of Prophet Muhammad (SAW).

33. Strangely, though some of these people take liberty in exercising ijtihad in the most complicated matters and issues and pass notional and whimsical judgments yet they would deprive the contemporary expert 'ulama' singly or collectively-of the right to exercise ijtihad regarding statements which contradict theirs. • Some of them never hesitate to give ridiculous opinions on, and interpretations of, the Qur'an and Sunnah; opinions which are contradictory to those handed down to us by our forefathers, or subsequently arrived at by contemporary ulama' • This indifference is due to their presumption to be on an equal footing with Abu Bakr, 'Umar, Ali, and Ibn Abbas (RA'A). This presumption might be less grave if these people admits that their contemporaries who uphold different views or approaches are also capable of ijtihad like themselve; but they would not.

34. Bigotry is the clearest evidence of extremism. • An extremist seems to address people in this way: "I have the right to speak, your duty is to listen. I have the right to lead, your duty is to follow. • My opinion is right, it cannot be wrong. Your opinion is wrong, it can never be right."

35. Thus, a bigot can never come to terms with others. • Agreement is possible and can be reached when people hold moderate positions, but a bigot neither knows nor believes in moderation. • He stands in relation to people as the East stand in relation to the West-the nearer you get to one, the further you move away from the other.

36. The issue becomes even more critical when such a person develops the tendency to coerce others, not necessarily physically but by accusing them of bid’ah, laxity, kufr, and deviation. • Such intellectual terrorism is as terrifying as physical terrorism.

37. The second characteristic of extremism manifests itself in a perpetual commitment to excessiveness, and in attempts to force others to do likewise, despite the existence of good reasons for facilitation and the fact that Allah (SWT) has not ordained it. • A person motivated by piety and caution may, if he so wishes, choose a hard-line opinion in some matters and on certain occasions. But this should not become so habitual that he rejects facilitation when he needs it. • Such an attitude is not in keeping with the teachings of the Qur'an or Sunnah as is clear from the following verse: "Allah intends every facility for you; He does not want to put you to difficulties".

38. The Prophet (SAW) also said in ahadith already quoted: "Facilitate [matters to people] and do not make [things] difficult." • He also said: "Allah loves that His dispensations [to make things easier] be accepted, as He dislikes [to see people] committing disobedience. • It is also reported that "whenever the Prophet (SAW) was given a choice between two options, he always chose the easiest unless it was a sin."

39. Complicating matters for people and causing constraint in their lives are contrary to the most outstanding qualities of the Prophet Muhammad (SAW). • These qualities have been mentioned in earlier scriptures and later revealed in the Qur'an: • He [Muhammad] allows them as lawful what is good [and pure] and prohibits them from what is bad [and impure], he releases them from their heavy burdens and from the yokes that are upon them

40. This is why the Prophet (SAW) used to prolong his salah only when he was alone. • In fact, he used to offer salah throughout the night until his feet were swollen. • But when leading people in ,salah, he used to shorten it, taking into consideration the circumstances of his followers and their varying levels of endurance , He said in this respect, "If any of you leads people in salah, he should shorten it, for among them are the weak, the sick, and the old; and if any of you offers ,salah alone, then he may prolong [it] as much as he wishes.

41. Abu Mas'ud al Ansari narrated that a man said to the Prophet (SAW): "O Messenger of Allah, I keep away from Salat al Fajr only because so and so prolongs it." • The Prophet (SAW) became very angry and said: people, some of you make people dislike good deeds [ in this case salah]. Whoever leads people in salah should shorten it because among them are the weak, the old, and those who have business to attend to.

42. As we have already mentioned, the Prophet (SAW) reacted in the same way when a man complained to him that Mu'adh (RA) prolonged the ,salah. • Anas Ibn Malik narrated: "The Prophet (SAW) said: "When I stand for ,salah, I intend to prolong it, but I cut it short on hearing the cries of a child, because I do not like to trouble the mother".

43. It is also strict, excessive and overburdening to require people to observe supererogatories in the same way as they would observe the obligatories, or hold them accountable for the things which are mukrahat as if these were muharramat. • In fact, we should demand that people observe only what Allah (SWT) has categorically commanded. • The extra and additional forms of ibadah are optional

44. The Qur'an says: "Good deeds remove those that are evil", and in another verse: If you [but] eschew the most heinous of the things which are forbidden, We shall expel out of you all the evil in you and admit you to a state of great honor. • In view of the above evidence from the Qur'an and Sunnah, how could we expel a Muslim from the fold of Islam merely because of his commitment to certain controversial matters which we are not sure are ,halal or haram, or because of his failure to observe something which we are not certain is wajib or mandub?

45. This is why I object to the tendency of some pious people to adopt and cling to hard-line opinions, not only in their own personal practice but also in influencing others to do the same. • I also object to the charges levered by such people against any Muslim 'alim who disagrees with their line of thought and opts for facilitation in the light of the Qur'an and Sunnah in order to relieve people of distress and undue restrictions in their religious practice.

46. The third characteristic of extremism is the out-of-time and out-of-place religious excessiveness and overburdening of others, i.e., when applying Islamic principles to people in non-Muslim countries or to people who have only recently converted to Islam, as well as to newly committed Muslims. • With all these, emphasis should not be put on either minor or controversial issues, but on fundamentals. Endeavors should be made to correct their concepts and understanding of Islam before anything else. • Once the correct beliefs are firmly established, then one can begin to explain the five pillars of Islam and gradually to emphasize those aspects which make a Muslim's belief and practice compatible, and his entire life an embodiment of what is pleasing to Allah (SWT).

47. This fact was recognized by the Prophet Muhammad (SAW) himself when he sent Muadh (RA) to Yemen. He told him: You are going to [meet] people of a [divine] scripture, and when you reach them call them to witness that there is no god but Allah and that Muhammad is His Messenger. And if they obey you in that, then tell them that Allah has enjoined on them five salawat to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined upon them sadaqah [zakah] to be taken from the rich amongst them and given to the poor amongst them.

48. In another Islamic center, people were creating a considerable fuss over the showing of a historical or educational film in a mosque, claiming that "mosques have been turned into movie "heaters," but forgetting that the purpose of the mosque is to serve the wordly as well as spiritual interest of Muslims. • During the time of Prophet Muhammad (SAW) the masjid-or the mosque-was the center of dawah and of the state, as well as of social activities. We are all aware of the Prophet's granting permission to a group of people from Abyssinia to sport with their spears in the middle of his masjid, and that he allowed Aishah (RA) to watch them.

49. The fourth characteristic of extremism manifests itself in harshness in the treatment of people, roughness in the manner of approach, and crudeness in calling people to Islam, all of which are contrary to the teachings of the Qur'an and Sunnah. • Allah (SWT) commands us to call to Islam and to His teachings with wisdom, not with foolishness, with amicability, not with harsh words: • Invite [all] to the Way of your Lord with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious.

50. It also describes the Prophet (SAW), thus: Now has come unto you a Messenger from among yourselves. It grieves him that you should perish, ardently anxious is he over you. To the believers he is kind and merciful. • The Qur'an also addressed the Prophet (SAW), defining his relationship with his companions: • It is part of the mercy of Allah that you [Muhammad] deal justly with them. If you were severe and harsh-hearted they would have broken away from about you.